duction to the volume entitled Classical Studies, edited by Professors Sears, Felton, and Edwards." The first four or five pages were written by that elegant scholar and most estimable man, Professor Felton. Though the genius of Homer and Sophocles burns on his pen, it is no disparagement to say that the remaining pages by Edwards are not a whit behind the noble introduction of his friend. This is not the only occasion on which Professor Edwards has poured out the fervor of his spirit, in favor of classical learning. We doubt if any other man of our times has written so much which is designed to elevate our colleges and theological seminaries, and recommend the old models of taste and wisdom. We indeed looked with disappointment over the contents of this collection for an article published in the twenty-ninth number of the Bibliotheca Sacra, 1851, entitled "Collegiate Education-Mathematical and Classical Study." It made a deep impression upon us at the first, and we have recurred to it again and again, just for the pleasure of communing with such a mind on such a theme. And as our eye but yesterday glanced over its pages, collegiate memories, the fascinations of Tacitus and Demosthenes, sympathies with elect scholars, took possession of us, and while the harps of the classic ages resounded in our spirit, we could not but bless God that he had created such minds as Plato, and the author of the Ænead, and raised up such men as Edwards to appreciate and set forth their merits. At the same time we confess that there is no article in the collection which we could well dispense with, even to secure room for this charming production.

The articles on Grecian and Roman Slavery, and on Slavery in the middle ages, are full of valuable facts, in the collection of which the subject of this notice exhibits that patience in research and conscientious accuracy, for which he was so greatly distinguished. If subsequent inquiry has added something to the sources of information then possessed, it has neither overthrown nor greatly modified the statements and positions of these pieces. They are so fair and discriminating, and manifest such largeness of view and goodness of heart, and such a healthful spirit, that they can scarcely be read without as much moral as intellectual profit.

The treatise on the Pentateuch is an invaluable contribution to our Biblical literature. It not only brings before us the ripest fruits of recent German study on the subject, but furnishes an antidote to the venturesome speculations of our Teutonic brothers, by a large infusion of American common sense. No part of the sacred Scriptures has been subjected to a more remorse. less criticism than the five books of Moses, no part is of more

consequence as containing the fundamental principles of all revealed religion, and no part, we are sorry to say, has been more neglected by the scholars of our land. Whoever contributes towards increasing our faith in the divine origin of the old Hebrew institutions, and expounds aright the nature of that gorgeous theocracy through every part of which God, merciful and awful, reveals himself to us, is a benefactor to mankind.

Immediately following this is an article on the imprecations in the Scriptures. Though condensed within a few pages, we cannot but consider it a standard work on the subject. It not only indicates a higher order of intelligence, but a higher order of piety, than the sickly sentimentalism called benevolence, which often at this day usurps its name. While it furnishes the only plausible explanation of a difficult subject, and commends itself to the unperverted conscience, it exhibits that elevation of character which is capable of sympathy with the justice of God. Such sympathy connected also with a benevolent heart, implies true greatness and no common measure of sanctification.

Our limits forbid us to enlarge on the remaining articles of this book. In them all we see marks of the same sound and elevated mind. Whether he speaks on Female Education, the Importance of a thorough Theological Education, the Influence of Eminent Piety on the Intellectual Powers, on the Writings of Wordsworth, on Hebrew Poetry, or whatever else be the theme, sobriety, wisdom, sympathy with excellence and a heav enly spirit marks his words.

In closing this notice it is not necessary for us to recommend the volumes under review. Again we say, all the pupils of Edwards will make haste to possess them of course. In them they will have a beautiful daguerreotype of that meek great man, who opened before them the pure fountains of Biblical science, who won them to its study by his genius and spirit, and who commended truth to them by his example. The ministry generally will procure these volumes not only as a memento of a brother truly beloved, but as containing treasures of knowledge and experience. Intelligent Christians of every rank cannot fail to be benefitted by the reading of them. They will supply also a deficiency which many men of evangelical sentiment have long felt. We have treatises of incomparable value, like Baxter's Call, for the stupid sinner. We have treatises of more than human excellence, like the Saints' Rest, for experimental Christians, but in works adapted to recommend our religion to highly cultivated literary minds, who are charmed with the elegance and pathos of the Sketch Book and the

glowing pages of Channing, and who are prejudiced against the doctrines of grace and the style in which they are often presented, we are too greatly deficient. These writings of Edwards, with the memoir, may be put into the hands of the most fastidious with an assurance that while they make no compromises with error, but enforce all the great principles of our faith, they will be read and admired.

ART. VI.—THE CORRUPTION OF THE LORD'S SUPPER INTO THE LATIN MASS.

He

INTRODUCE a plain, shrewd New England farmer, bred under the simple religious rites of his Puritan ancestry, amid the seclusion of a valley in the Green Mountains, to a cathedral of the Latin Church. The immense structure, the gorgeous windows, shedding a crimson gloom, the clustering pillars and lofty arches, the pictures and the candlesticks, the altars and confessional boxes, contrast so oddly with the meeting house where he has worshiped God from childhood, that he instinctively shudders, and treads softly, lest he offend the propriety of this mysterious sanctuary, and excite the indignation of the groups, that are kneeling here and there on the tesselated pavement. watches the movements of two ghostlike figures gliding noiselessly to the altar, bearing a dish covered with a napkin, as they bow, and kneel, and rise again, clasping and stretching forth their hands, while muttering in an unknown tongue, until the plate and cup are displayed; and after sundry other equally strange enchantments the parties retire. When the honest yeoman reaches the sunshine, and breathes freely; tell him that he has witnessed the celebration of the Lord's Supper, and notice his amazement. Where were the deacons, and the communicants? he asks, and is absolutely puzzled to comprehend the mode by which the service he has witnessed can be harmonized with the teaching of the New Testament. To him, it was not an edifying ordinance, nor adapted to convince his judgment that its observance is scriptural. Yet, notwithstanding the absurdity of the rite to one, who has been educated in the simple usages of the Apostolic Church, the Latin Mass has a meaning, which constitutes it the seminal principle of the

Papal Church, sustaining and extending its organization, with its magnificent ritual, and anointed priesthood. The doctrine of transubstantiation, according to which, at the pronunciation by a duly ordained ministry of the mystic words, "Hinc est corpus meum," the wafer becomes the very flesh and blood of the Son of God, to be offered again as an effectual sacrifice to the Eternal Father, constitutes the life of that mighty organization into whose treasury races pay tribute, by whose command structures more costly and imperial than Theban temple or kingly palace have been erected, whose mandate has been the law of nations, and to whose lash the proudest Emperors have been compelled to bare their shoulders. A sacrifice requires a Priesthood clothed with supernatural authority, the only mediators between man and his Creator, and the doctrine of the Mass renders the Papal church, instead of a cemented Pyramid, a living organism growing from an idea. Its destruction is not to be accomplished by an attack upon its forms, by assailing its branches, denouncing its Inquisitions and its auricular confessions, but only by killing its roots and exhibiting the falsity of its substantial doctrines. We have not, however, in this article, undertaken to discuss the doctrine of the Latin Mass, but to sketch the method by which in the progress of centuries the original rite was corrupted; and the history will not be uninstructive to those of our readers, who resemble the descendant of the Puritans, retaining the ancestral faith and order, first entering a Cathedral of the Papal Church, and will enable such to comprehend the validity of the claim to apostolic authority, if not to an apostolic spirit.

THE INSTITUTION OF THE LORD'S SUPPER, DURING THE

APOSTOLIC AGE.

This Sacrament, like other Christian institutions, was established at the outset rather essentially, than formally. The divine Founder of the new kingdom constructed no ritual, but planted the germs in his instructions and example, leaving his inspired apostles to nourish and garner their perfect development. The New Testament thus comprehends in its history the period both of the sowing and the ripening of the seed, wherein we have the model of all that is required for a Christian church, in its ministry, its ordinances, and its doctrines. This view is, however, directly at war with the notions of the Roman hierarchy. They regard the Apostolic age as an era of mere origins; and maintain that inspiration, and consequent infallibility has been continued in the priesthood of their church, which has

constructed the Papacy after the heavenly pattern, as the only true form of Christianity. The simple story of events will enable us to test these assumptions.

The Lord's Supper was established at the conclusion of the last Passover, which Jesus ate with His disciples. No injunction as to the particular times, or places of observing this ordinance in the future, was given; no special instruction as to the peculiar method of its celebration in the consecration of the elements or their distribution, was imparted; but the bread was blest and broken, the wine poured and passed, with the request, "Drink ye all of it; for this is my blood of the New Testament which is shed for many for the remission of sins."*

The idea and elementary form of the Sacrament was thus imparted which was to grow amid the establishment of the church by the apostles, among both Jews and Gentiles, to a full and perfect development, as the grain under favoring circum stances, buried in a fertile soil, attains its perfect body in accordance with the law of its hidden life. After the ascension, and the pentecostal baptism, we read of the disciples, "And they continued stedfastly in the apostle's doctrine and fellowship and in breaking of bread and in prayers;"† and again, "And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart." The Christian community consisted not only of the citizens who dwelt in Jerusalem, but of foreigners who had come to the feast from every portion of the Roman empire, and who, having become convinced that Jesus was the Christ, tarried to learn further of the Messiah. This produced the necessity of those generous contributions, mentioned by Luke, to sustain the converts who had been induced to change their plans by the reception of the new doctrine, and were detained as pensioners on the hospitality of their brethren. This company assembled daily in some chamber of the Temple, to discuss the new revelation and to confirm their faith by the instruction of the Apostles; but their sacramental remembrance of their Lord was necessarily attended in the various houses where they were entertained with the same courtesy which received Jesus and his disciples when the rite was instituted. They were induced to observe this sacrament daily from the constant evidence of the Saviour's spiritual presence in the miracles performed by His name, which recalled His frequent and unexpected appearance in the midst of the disciples after He had risen from the sepulchre. Moreover, as He broke the + Acts ii, 46.

* Matt. xxvi, 27-28. + Acts ii, 42.